梵網經古迹記 2.211

2.211

述曰：「應教請二師」者，和上是得戒之本，阿闍梨耶得戒因緣故。《普賢觀經》請三師者，生慇重故。《喻伽》唯請一師者，一人能作多事義故。《善戒經》云：師有二種：一是不可見，謂諸佛菩薩；二是可見，謂授戒師。又云：若不於佛菩薩受者，不名菩薩戒。當知通說相對所師。「問七遮」者，障此戒故。若《善戒經》約具德故，問十種事，具方得受，謂先受聲聞戒等。問：《優婆塞戒經》說受優婆塞戒有十五遮難，何故通俗唯問七遮？答：彼依近事性，故不相違。言「教懺」者，如《涅槃經》云：世間有兩種健人：一欲不作惡，二作已能悔。是則誰人無過？改莫大焉。如《瑜伽》云：懺在至心。如世尊言：於所犯罪，由意樂故，我說能出，非治罰故。謂慚愧藥，殺罪毒也。依《善戒經》，菩薩覆罪重於本罪，但覆僧殘，即波羅夷。此等隨品，若聲聞覆，但突吉羅。言「三世千佛」者，法藏師云：過去莊嚴劫，華光佛等一千佛；現在賢劫，俱留孫等一千佛；未來星宿劫，日光佛等一千佛。此隨顯說，理通一切。言「若無好相雖懺無益」者，此約上纏犯失者說，非中下纏。如《瑜伽》云：又此菩薩一切違犯，當知皆是惡作所攝，應向有力於語表義能覺能受小乘大乘補特伽羅發露悔滅。若諸菩薩以上品纏，犯他勝處，失戒律儀，應當更受。若中品纏，應對三人，或過此數，陳所犯悔。若下品纏，犯他勝處及餘違犯（輕罪名餘），應對一人。若無隨順補特伽羅，可對發露悔除所犯，以淨意樂起自誓心：「我當決定防護當來，終不重犯。」今此中言「雖懺無益」者，藏師及寂師云：上纏失戒，若得好相，舊戒還生，更不須受。若不得相，舊戒已失，故言現身不得戒。既非七遮更受，故言「而得增受戒」。言「不同七遮」者，結顯犯重及輕垢罪，不同七遮永不得受。言「一一好解」者，如《瑜伽》云：唯從有德，如彼廣說。經許夫婦互為師者，亦有德故。言「若不解大乘」等，不了教法也。言「不解第一義諦」，不了理法也。「習種姓」等，行果法也。「習種姓」即十發趣，初熏習故。「長養性」即十長養性，漸增長故。「不可壞性」，十迴向也，已堅固故。「道種姓」，《順決擇分》引聖道故，雖迴向攝，別說如常。由此《仁王》十迴向位皆名道種。「正法性」者，即聖種姓通攝佛地，已了真性名正法性。言「十禪支」，總束十八為十支也。喜、樂、定等，隨地雖別，名義同故。何等為十？謂尋、伺、喜、樂、定、內等淨、捨、念、正知及以捨受。雖知內等淨，即捨念正智，總別異故別立為數，傳說如此。言「惡求」等者，非法求利故曰「惡求」，耽無厭足故名為「貪」，矯現異儀故名為「詐」，網冐他人言之「欺」也。此戒何異第十八戒？彼制懈怠而不明了，此制貪利惡求弟子。

The commentary states: "Should instruct them to invite the two masters" means that the preceptor is the root of obtaining the precepts, and the ācārya is the condition for obtaining the precepts. In the Samantabhadra Contemplation Sūtra three masters are invited to engender deep earnestness. In the Yogācārabhūmi only one master is invited, because one person can perform multiple duties. The Bodhisattvabhūmi-śīla-sūtra states: "There are two kinds of masters: the first is invisible, namely the buddhas and bodhisattvas; the second is visible, namely the master transmitting the precepts." It also says: "If one does not receive them from the buddhas and bodhisattvas, they are not called bodhisattva precepts." One should know that this is a general explanation regarding the masters one relies upon. "Inquiring about the seven obstacles" is because they obstruct these precepts. In the Bodhisattvabhūmi-śīla-sūtra, with respect to possessing virtues, ten matters are inquired about, and only when they are complete may one receive them, such as having previously received the śrāvaka precepts, and so forth. Question: The Upāsakaśīla-sūtra states that in receiving the upāsaka precepts there are fifteen obstacles; why does the transmission to laypeople here only inquire about seven obstacles? Answer: That is based on the nature of a lay devotee (upāsaka), so there is no contradiction. Regarding "instructing them to repent": as the Nirvāṇa-sūtra says, there are two kinds of strong people in the world: first, those who wish not to do evil; second, those who, having done it, are capable of repenting. In that case, who is without fault? There is nothing greater than reforming oneself. As the Yogācārabhūmi says: repentance lies in utmost sincerity. As the World-Honoured One said: "Regarding the offenses committed, through aspiration I say one can emerge from them, not through punishment." That is, the medicine of shame and conscience kills the poison of guilt. According to the Bodhisattvabhūmi-śīla-sūtra, a bodhisattva's concealing an offense is heavier than the original offense: merely concealing a saṃghāvaśeṣa becomes a pārājika. These follow their category; if a śrāvaka conceals it, it is merely a duṣkṛta. As for "the thousand buddhas of the three periods of time," Master Fazang says: in the past Glorious Kalpa, there were one thousand buddhas such as Padmaprabha Buddha; in the present Fortunate Kalpa, there are one thousand buddhas such as Krakucchanda; in the future Constellation Kalpa, there are one thousand buddhas such as Sūryaprabha. This follows the explicit explanation, but the principle applies universally. As for "if there is no auspicious sign, repentance is of no benefit," this is said regarding those who transgress and lose [the precepts] through the upper entanglement, not the middle or lower entanglements. As the Yogācārabhūmi says: "Moreover, all violations by this bodhisattva should be known to be included within bad actions (duṣkṛta); one should confess and extinguish them before a capable person (pudgala) of the Hīnayāna or Mahāyāna who is able to perceive and understand the meaning of speech. If bodhisattvas, through the upper entanglement, commit a defeat (pārājika) and lose the moral discipline of the precepts, they should receive them again. If through the middle entanglement, they should confess what was committed before three persons or more than this number. If through the lower entanglement, they commit a defeat or other violations (minor offenses are called 'other'), they should do so before one person. If there is no compatible person before whom one can confess and eliminate what was committed, one should give rise to a vow in one's mind with pure aspiration: 'I shall definitely protect myself in the future and never violate them again.'" Here when it says "repentance is of no benefit," Master Fazang and Master Wŏnch'ŭk say: when losing the precepts through the upper entanglement, if one attains an auspicious sign, the former precepts are revived, and one need not receive them again. If one does not attain the sign, the former precepts are already lost, hence it says one cannot obtain the precepts in this life. Since they are not the seven obstacles, they can receive them anew, hence it says "one may receive the precepts additionally." As for "unlike the seven obstacles," this concludes by showing that committing major offenses and duṣkṛta offenses is unlike the seven obstacles where one can never receive them. "Understanding each and every one well": as the Yogācārabhūmi says, it is only from one who possesses virtue, as explained extensively there. The sūtra allows husband and wife to serve as masters to each other also because they possess virtue. "If one does not understand the Mahāyāna," etc., means not understanding the doctrinal teachings. "Does not understand the supreme ultimate truth" means not understanding the principle. "Practicing lineage," etc., refers to the practices and fruits. The "practicing lineage" is the ten directional aspirations, because it is the initial perfuming and cultivation. The "nurturing nature" is the ten nurturing natures, because it gradually increases. The "indestructible nature" is the ten dedications, because they are already solid. The "path lineage" refers to the aids to penetration (nirvedhabhāgīya) because they lead to the noble path; although included in dedication, they are explained separately as usual. Because of this, the stages of the ten dedications in the Benevolent Kings Sūtra are all called the path lineage. The "true nature" is the noble lineage and universally encompasses the buddha-stage; having already realized the true nature, it is called the true nature. As for "the ten factors of dhyāna," this gathers the eighteen into ten factors. Joy, pleasure, concentration, and the like, though differing according to the stages, are identical in name and meaning. What are the ten? They are investigation (vitarka), examination (vicāra), joy (prīti), pleasure (sukha), concentration (samādhi), internal purity, equanimity (upekṣā), mindfulness (smṛti), correct awareness (samprajanya), and the feeling of equanimity (upekṣāvedanā). Although it is recognized that internal purity is just equanimity, mindfulness, and correct wisdom, because the general and particular differ, they are established as separate numbers; such is the tradition handed down. As for "wrongly seeking," etc.: seeking gain improperly is called "wrongly seeking"; indulging without satisfaction is called "greed"; deceptively displaying unusual deportment is called "deceit"; ensnaring and deceiving others is called "fraud." How does this precept differ from the eighteenth precept? That one prohibits indolence and lack of clarity, while this one prohibits greed for gain and wrongly seeking disciples.